one year through the bible week 13: march 24th through 30th13).pdf · one year through the bible...
TRANSCRIPT
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 1 -
Judges 17
1. The final portion of Judges (chapters 17-21)
forms an appendix to the book.
a. Various tragic stories reflect the lawless
conditions of the period.
b. Israel was politically lawless.
c. Israel was Mosaically lawless.
2. Chapter 17 begins with an introduction to
Micah.
a. מיכיהו miykayehuw
#4321: who is like God?
(Jdg. 17:1,4).
b. מיכה miykah #4318: who is like God?
(Jdg. 17:5,8,9,10,12x2,13;
18:2,3,4,13,15,18,22x2,23,26,27,31).
c. An Ephraimite during the late period of
the Judges (Jdg. 17:1).
d. Other Micah’s in the Old Testament: 1) Head of a family of Reuben (1
st Chr. 5:5).
2) A son of Mephibosheth & grandson of
Jonathan (1st Chr. 8:34,35).
3) A Levite of the family of Asaph
(1st Chr. 9:15). Perhaps the same as #2.
4) A Kohathite (1st Chr. 23:20; 24:24,25).
5) The father of Abdon, whom Josiah sent to
inquire of the Lord when the book of the law
was found (2nd
Chr. 34:20).
6) The Minor Prophet, of Moresheth-gath
(Mic. 1:1; Jer. 26:18).
3. Michah confesses to his mother the theft of
1,100 pieces of silver (Jdg. 17:2).
a. Micah’s mother had previously cursed the
unknown thief.
b. Micah’s mother now blesses Micah for
his honesty.
c. Micah’s mother dedicates the silver “to
the Lord” and funds Micah’s idolatry.
4. Micah’s household idolatry is described
(Jdg. 17:4,5).
a. A graven image.
b. A molten image.
c. A house shrine.
d. An ephod.
e. A teraphim.
f. A son to serve as family priest.
5. The summary statement of societal conditions
is in agreement with other periods of time
within the Book of Judges (Jdg. 17:6 cp. 18:1;
19:1; 21:25).
6. A second character is introduced (Jdg. 17:7).
a. A young man.
b. From Bethlehem in Judah, of the family
of Judah (father’s side?).
c. A Levite (mother’s side?).
d. Jonathan, the son of Gershom, the son of
Moses (Jdg. 18:30).
7. This fly-by-night Levite is looking for a place
to live and work, so Micah hires him as his
household priest (Jdg. 17:8-13).
Judges 18
1. The lawless period of Judges is furthermore
described by the roaming bands of Danites
(Jdg. 18:1,2).
a. Dan had been given an inheritance and
allotment (Josh. 19:40-48). They were the
last tribe to receive their inheritance, but
they did receive one.
b. Dan had been unable/unwilling to
conquer the land the Lord gave them
(Jdg. 1:34; 3:3).
c. Dan decided to find their own land
(Josh. 19:47; Jdg. 18:1,2,29).
2. The Danites recognized the fly-by-night
Levite, and ask him to inquire of the Lord for
the success of their mission (Jdg. 18:3-6).
Chapter Titles
Judges
17. The Muddle of Micah
18. Danite Invasion & Idolatry
19. The Levite and His
Concubine
20. Tribe of Benjamin Nearly
Destroyed
21. How to Catch a Wife
Bible Texts for the Week
Sunday: Jdg. 16-18
Monday: Jdg. 19-21
Tuesday: Ruth 1-4
Wednesday: 1st Sam. 1-4
Thursday: 1st Sam. 5-8
Friday: 1st Sam. 9-12
Saturday: 1st Sam. 13-16
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 2 -
3. The Danites observe the Sidonian citizens of
Laish (Lemesh in Josh.), and view a people
they can conquer (Jdg. 18:7-10).
4. The staging-area of Dan becomes known for
this event (Jdg. 18:12), and helps date these
chapters as coming before the judgeship of
Samson (Jdg. 13:25), and likely during the last
days of Joshua, or earliest days of the Judges
(i.e. Josh. 19:40-48).
5. The armies of Dan offer a promotion to the
fly-by-night Levite (Jdg. 18:13-26).
6. Dan establishes a rival religion, which will
continue until the captivity (Jdg. 18:27-31).
a. This captivity must be the Philistine
captivity rather than the Assyrian
captivity (Jdg. 13-16; Ps. 78:61).
b. Dan’s idolatry fit in well with Jeroboam’s
idolatry (1st Kgs. 12:29,30).
Judges 19
1. Chapter 19 introduces a new character—yet
another Levite dwelling in Ephraim.
2. This Levite was willing to take back his
unfaithful concubine (Jdg. 19:1-9).
3. This Levite was unwilling to spend the night
in a Canaanite city (Jdg. 19:10-13).
4. The Levite was pleased to celebrate with a
fellow Ephraimite (Jdg. 19:14-21).
5. The ugly scene which follows reminds the
reader of Lot in the city of Sodom
(Jdg. 19:22-30; Gen. 19:1-11).
6. The aftermath of this incident is far worse
than the aftermath Lot’s incident (incest).
Judges 20
1. The Levite’s national subpoena incites all
Israel to action (Jdg. 19:29,30).
2. Israel (minus Benjamin) assembles
themselves, ready for action (Jdg. 20:1,2).
3. The Levite recites his testimony, and Israel is
impassioned to punish Benjamin for their evil
(Jdg. 20:3-11).
4. The United Tribes of Israel (minus Benjamin)
demand that Benjamin extradite the guilty
Sons of Belial (Jdg. 20:12,13a).
5. When Benjamin refuses their demands, a
civil war ensues (Jdg. 20:13b-17).
6. The United Tribes of Israel endured two
humiliating defeats before their final,
crushing victory over Benjamin (Jdg. 20:18-48).
a. The Benjamite military is destroyed, with
only a remnant fleeing to Rimmon for a
four month refuge (Jdg. 20:47).
b. The United Tribes of Israel inflicted a
total destruction of the Benjamite civilian
population (Jdg. 20:48).
Judges 21
1. At the time that the United Tribes of Israel
vowed to defeat Benjamin militarily, they
also vowed to punish Benjamin maritally
(Jdg. 21:1).
2. This oath also included a “great oath” to
execute any clans who did not participate in
the action against Benjamin (Jdg. 21:5).
3. Following the crushing defeat of Benjamin,
Israel realized that their vow to deny
Benjamite marriages will result in Benjamite
extinction (Jdg. 21:2,3).
4. Israel was delighted to discover that the
inhabitants of Jabesh-gilead were not party to
the vow of Mizpah (Jdg. 21:4-10).
a. Jabesh-gilead then became the victim of
“the great oath.”
b. The United Tribes of Israel put Jabesh-
gilead to the sword, and captured 400
virgins for Benjamin’s survival
(Jdg. 21:11,12).
5. In the peace talks with the 600 Benjamite
fugitives, the United Tribes of Israel found
themselves 200 virgins short (Jdg. 21:13-15).
6. The United Tribes of Israel concocted a
scheme by which 200 of their daughters
could be kidnapped by Benjamin, thereby
keeping their vow to not “give” Benjamin
any of their daughters (Jdg. 21:16-24).
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 3 -
Ruth Ρουθ
רות
The Book of Ruth is the Book of Personal Redemption. The God of Creation, Who redeemed His
chosen nation, and established a law for them to live under, and Who led them in the Conquest of the
land, doesn’t just deal with nations and empires. He is a personal God, Who deals with each person
on an individual basis.
Title: Like Job, the Book of Ruth is named
after it’s principle character. The
Septuagint and the Hebrew Bibles are
also named Ruth, in Greek and
Hebrew.
Author: The Book of Ruth does not declare
who the author is, nor is the author of
Ruth indicated in any other Book of
the Bible. The Talmud attributes it to
Samuel. As the historical bridge from
Judges to 1st Samuel, that may be the
most likely guess.
Ruth 1
1. The Book of Ruth fits within the time-frame
of the Judges (towards the end of that time-
frame) (Ruth 1:1).
2. The Book of Ruth centers on the family of
Elimelech, of the Tribe of Judah (Ruth 1:2).
a. ימלךאל ’eliymelek
#458: my God is king.
Used 6x, all in Ruth.
b. Of Bethlehem (house of bread) in Judah.
c. His wife was pleasant (Naomi), but their
sons were sick (Mahlon) and pining
(Chilion).
3. Famine in the land brought:
a. An unwillingness by Elimelech to sell his
land, or request a kinsman to redeem it
(Ruth 4:3).
b. An unwillingness by Elimelech to sell
himself into servitude (Ex. 21:2;
Lev. 25:39-43).
Focus Ruth’s Love Demonstrated Ruth’s Love Rewarded
1:1 2:23 3:1 4:22
Div
isio
ns
Ru
th’s
Dec
isio
n t
o R
emai
n
wit
h N
aom
i
Ru
th’s
Dev
oti
on
to
Car
e fo
r
Nao
mi
Ru
th’s
Req
ues
t fo
r
Red
emp
tio
n b
y B
oaz
Ru
th’s
Rew
ard
of
Red
emp
tio
n b
y B
oaz
1:1 1:18 1:19 2:23 3:1 3:18 4:1 4:22
To
pic
s Ruth and Naomi Ruth and Boaz
Death of
Family
Ruth Cares for
Naomi
Boaz Cares for
Ruth
Birth of
Family
Place Moab Fields in
Bethlehem
Threshing
Floor in
Bethlehem
Bethlehem
Time c. 30 years
Chapter Titles Ruth 1. Ruth & Naomi Return to
Judah from Moab
2. Ruth Harvests in Boaz’s
Fields
3. Ruth and the Law of the
Kinsman Redeemer
4. Ruth Marries Boaz
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 4 -
c. An unwillingness by Elimelech to remain
in the land of promise, and his subsequent
sin unto death in the land of Moab.
4. Sick and Pining, in their generation, choose
to remain in Moab, and marry Moabite
women—Orpah (gazelle? neck?) and Ruth
(friend, girlfriend) (Ruth 1:4).
5. God’s Divine discipline upon the family of
Elimelech continues, in that both sons
remained childless, and both sons died out of
the (geographic) will of God (Ruth 1:5).
6. Naomi receives word that there is food once
again in Canaan, and determines to return
(Ruth 1:6-8).
a. Naomi urges the two Moabitesses to stay
in Moab, and remarry there (Ruth 1:9).
b. Both daughters-in-law desire to remain
with Naomi, and identify with her people
(Ruth 1:10).
c. Naomi’s lack of faith expresses itself in
blaming God for her adversity, and
discouraging Orpah from going with her
(Ruth 1:11-14).
7. Ruth has a love for the Lord which prevents
her from being discouraged by Naomi’s lack
of faith (Ruth 1:15-18).
a. Orpah’s return to Moab was a
geographical and spiritual return to
idolatry (Ruth 1:15).
b. This should have grieved a spiritually-
minded Naomi.
c. Ruth’s understanding of YHWH prevents
her from imitating Orpah (Ruth 1:16-18).
8. Naomi’s continued mental attitude sin turns
rejoicing into grieving (Ruth 1:19-22).
Ruth 2
1. Chapter two introduces a kinsman of
Elimelech, named Boaz.
a. Kinsman (Ruth 2:1): מדע moda‘ #4129:
acquaintance. מדעת moda‘ath #4130:
kindred, kinship (Ruth 3:2). 1) At the time of Naomi’s return, she is not
thinking in terms of redemption, or any other
spiritual activity. She is focused on survival.
2) To her, Boaz is still an acquaintance, and not
yet a redeemer (Ruth 2:20). גאל go’el #1350
: to
act as kinsman, redeem; participle redeemer.
b. A mighty man of valor.
.gibbowr chayil גבורחיל (1
2) The most common understanding is a man of
tremendous military prowess, such as Gideon
(Jdg. 6:12); Jephthah (Jdg. 11:1), Kish
(1st Sam. 9:1), & David (1
st Sam. 16:18).
3) A secondary understanding would be a man
of wealth (2nd
Kgs. 15:20). These two
concepts may also overlap—tremendous
military valor producing the great wealth.
c. Boaz. בעז bo‘az #1162: fleetness. Fr. an
unused root of uncertain meaning.
2. Ruth declares her intention to work as a
gleaner in the fields of a grace-oriented
believer “in whose sight I may find favor”
(Ruth 2:2).
a. The Lord Sovereignly directed her to
glean in Boaz’ fields (Ruth 2:3). “as it
turned out” (NIV)
b. The Lord Sovereignly directed Boaz to
notice Ruth (Ruth 2:5).
3. Boaz arrives on the work-site to spiritually
encourage the reapers (Ruth 2:4a). Their
response indicates that they have a spiritual
capacity of their own to reflect that
fellowship (Ruth 2:4b).
4. The servant’s report to Boaz also reflects how
God the Father has Sovereignly arranged all
of these circumstances (Ruth 2:6,11). God
allowed word of Ruth’s faithfulness to come
to Boaz’ attention, and his servants’ attention.
5. Boaz invites Ruth to glean exclusively from
his fields, and extends grace provisions
beyond anything that gleaners were
accustomed to receiving (Ruth 2:8-16,21-23).
6. The grace provision for Ruth and Naomi was
quite amazing—beyond what could be asked
or thought (Ruth 2:17-19a). An ephah was ½ a
bushel, about 30 pounds, and was enough
food for many days.
7. The display of grace, and the name of Boaz
reminded Naomi of God’s faithful provision
of redemption (Ruth 2:19b,20).
a. Naomi admits knowledge of a number of
redeemers (Ruth 2:20).
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 5 -
b. Naomi makes no mention of the redeemer
who is closer to Elimelech than Boaz
(Ruth 3:12; 4:1).
c. Is Naomi truly thinking about the go’el
redeemer in spiritual terms, or strictly in
financial terms?
Ruth 3
1. Naomi initiates a plan of action for Ruth, as a
quest for temporal-life security (Ruth 3:1).
a. וחמנ manowach
#4494: rest.
b. יטב yatab #3190: to be good, well.
2. Naomi still refers to Boaz as their מדע
moda‘ #4129: acquaintance, rather than their גאל
go’el #1350: redeemer.
(Perhaps because she knows the closer
relative is actually the legal go’el).
3. Naomi has had the entire barley harvest and
wheat harvest to instruct Ruth properly in the
doctrine of kinsman-redemption (Ruth 2:23).
4. Instead, she waits until the night of feasting,
and drinking, and provides Ruth with
methodological instructions minus the
theological foundation (Ruth 3:3-6).
5. Kinsman-redemption is supposed to be a
public matter (Deut. 25:5-10; Ruth 4), but Naomi
is counseling an after-hours arrangement.
a. Remain hidden until he’s asleep.
b. Sneak into his bed.
c. Do whatever he says.
6. Ruth agrees to Naomi’s procedures, but does
so with the theological understanding of
kinsman-redemption (Ruth 3:5-9).
a. “Uncovering the feet” & “washing the
feet” are Hebrew idioms for sexual
relations (2nd Sam. 11:8; Prov. 19:2).
b. “Spreading a covering” is Hebrew idiom
for sexual relations (Ezek. 16:8).
c. Some commentators believe that Boaz &
Ruth engaged in sexual activity on this
night. 1) That was undoubtedly Naomi’s intent, but
Ruth was unable to awaken Boaz.
2) When Boaz was awakened, Ruth’s invitation
was clearly a sexual invitation—in the
context of the spiritual obligation to be the
go’el.
3) There is no sexual immorality on Ruth’s part
in making the sexual offer, because she is
making a kinsman-redemption marriage
request.
4) Ruth’s sexual invitation is also conclusive
evidence that the consummation had not yet
occurred.
7. Boaz is delighted to be the go’el (Ruth 3:10-18).
a. He has the spiritual capacity to appreciate
Ruth’s lovingkindness. (חסד checed #2617).
b. He praises her for seeking a go’el (for
spiritual reasons) rather than seeking
younger men (for sexual reasons).
c. He praises her as “a woman of
excellence.” אשתחיל ’esheth chayil
(Ruth 3:11) contrasted with the gibbowr
chayil (Ruth 2:1).
d. He must defer his right to marry her,
however, so he sends her home before the
sun rises, and her reputation be destroyed
(Ruth 3:12-18).
Ruth 4
1. Boaz publicly and legally arranged for Naomi
& Ruth’s redemption (Ruth 4:1-12).
a. The close relative is not named. Pastor
Bob usually calls him “Dummy.”
b. Boaz presents Dummy with the
opportunity to buy Elimelech’s land
(Ruth 4:3,4).
c. Dummy agrees, until he finds out that the
redemption obligation also includes the
widow of childless Mahlon (Ruth 4:5,6).
d. With Dummy’s waiver secured, Boaz
claims the go’el redemption rights
(Ruth 4:9-12).
2. Boaz & Ruth are promptly blessed with a
son.
a. The prophetic blessing by the women to
Naomi speaks not just to the literal baby
(Obed) in Naomi’s arms, but to the
Redeemer (Christ) Who also comes
through this particular lineage
(Ruth 4:14,15).
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 6 -
Chapter Titles 1
st Samuel
1. Hannah and the Birth of
Samuel
2. Samuel, Eli, Eli’s Evil Sons
3. The Call of Samuel
4. Defeat, Ark Lost to
Philistines
5. Dagon vs. the Ark
6. Ark Returned
7. Ark at Home
8. Israel Demands a King
9. Saul Chosen
10. Saul’s Anointing
11. Saul’s Victory
12. Samuel’s Valedictory
Address
13. Saul’s Rejection by God
14. Jonathan’s Victory over the
Philistines
15. Saul’s Sheep Lie
16. David Chosen and Anointed
b. That lineage is traced, from Perez through
David. [Authorship clue: Ruth was
written during or after the anointing of
King David.]
First Samuel Βασιλειῶν Α
א שמואלThe Book of Samuel tells the story
of the greatest prophet to arise
since Moses (Jer. 15:1). Samuel
faithfully ministered when there
was no king. He faithfully
ministered when there was a king
after the people’s heart. Near the
end of his life, he anointed the
king after God’s own heart.
First and Second Samuel were
originally one Book. It set the
stage for, and told the story of,
King Saul & King David.
Author: The traditional author of 1st and 2
nd Samuel is the
Prophet Samuel (hence the name of the Book). This is not likely at
all, as Samuel dies in 1st Sam. 25:1. Samuel did write
(1st Chr. 29:29), but “The Chronicles of Samuel the Seer” is not the
same thing as “The Book of Samuel.” There are 31 chapters of
Scripture material after Samuel’s death in 1st & 2
nd Samuel. It’s
not likely that God prophetically revealed that material to Samuel
before his death. (Especially since Uriah would have read about
his own murder ahead of time!) Pastor Bob personally believes
that the Prophet Nathan was the author of Samuel, utilizing
Samuel’s Chronicles as a written source.
Title: The original Hebrew title for 1st & 2
nd Samuel is simply
shemuel (Samuel). The Septuagint, written on papyrus scrolls
needed to split the long text of Samuel in half. Kings, likewise,
was split in half. Our 1st & 2
nd Samuel, 1
st & 2
nd Kings, are found
in the Septuagint as (Books of Kingdoms ) βασιλειῶν Α, Β, Γ, Δ.
Focus Samuel Saul
1:1 7:17 8:1 31:13
Div
isio
ns
Tra
nsi
tio
n o
f L
ead
ersh
ip
#1
: E
li t
o S
amu
el
Jud
ges
hip
of
Sam
uel
Tra
nsi
tio
n o
f L
ead
ersh
ip
#2
: S
amu
el t
o S
aul
Rei
gn
of
Sau
l
Tra
nsi
tio
n o
f L
ead
ersh
ip
#3
: S
aul
to D
avid
1:1 3:21 4:1 7:17 8:1 12:25 13:1 15:9 15:10 31:13
To
pic
s Decline of Judges Rise of Kings
Eli Samuel Saul David
Place Canaan
Time c. 94 Years
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 7 -
1 Samuel 1
1. The Book of Samuel begins with the birth of
Samuel (1st Sam. 1:1-27).
2. Samuel’s father was Elkanah.
a. אלקנה ’elqanah #511: God has possessed
(begotten).
b. Elkanah was a Levite, of the clan of
Kohath, of the faithful descendants who
stood back from Korah (1st Chr. 6:33-38).
c. Elkanah is an Ephraimite, because his
Levitical city was located within the land-
grant of Ephraim (Josh. 21:5).
3. Elkanah was polygamous.
a. Hannah. חנה channah #2584: grace.
b. Peninnah. פננה peninnah #6444: jewel, ruby.
c. Peninnah was the mother of multiple sons
and multiple daughters, but Hannah had
no children.
d. Hannah was a woman of prayer, but
Peninnah was a woman of provocation.
e. Grace is always presented in the highest
possible way, but every use of rubies
peniyniym פנינים)#6443) draws comparisons
to something better (Job 28:18; Prov. 3:15;
8:11; 20:15; 31:10; Lam. 4:7).
4. Penninah’s provocation of Hannah produced
a bitterness of soul that Elkanah was unable
to minister to.
5. Elkanah possessed a love for Hannah
(1st Sam. 1:5; Eph. 5:25), but not an
understanding (1st Sam. 1:8; 1
st Pet. 3:7).
6. Hannah made a vow to the Lord, promising
that if the Lord blessed her with a son, she
would dedicate that son to the Lord as a life-
long Nazirite (1st Sam. 1:11; Num. 6:5).
7. Hannah is finally comforted when the High
Priest joins in her petition to the Lord
(1st Sam. 1:17,18).
8. With her soul comforted, Hannah was able to
worship together with her husband, and
return to normal family-life in Ramah
(1st Sam. 1:19a).
9. God in His Sovereignty had closed Hannah’s
womb (1st Sam. 1:5), but now as a result of
prayer, He opened her womb
(1st Sam. 1:19b,20).
10. Hannah named the boy Samuel in recognition
of God’s faithfulness in hearing her prayer.
sh שמואלemuw’el
#8050: God has heard.
‘shama שמע#8085: to hear, listen, obey.
11. Elkanah fulfilled his vow (1st Sam. 1:21), and
when Samuel was weaned, Hannah fulfilled
her vow (1st Sam. 1:22-28).
a. We don’t know what Elkanah’s vow was.
Perhaps he had a similar vow to
Hannah’s, or perhaps his vow was
concerning Penninah’s evil ways.
b. Elkanah understood that Hannah had to
fulfill her vow, as she was led by the Lord
to properly do so.
12. Samuel entered into the service of the Lord at
Shiloh, as a Levitical assistant to Eli the High
Priest (1st Sam. 1:28).
a. This occurred as soon as he was weaned,
perhaps at three years of age.1
b. The boy, at that age, had a spiritual
capacity for worship (1st Sam. 1:28; Isa. 28:9;
Ps. 131:2).
1 Samuel 2
1. Hannah composed a hymn of praise in
response to the faithfulness of the Lord
(1st Sam. 2:1-10).
a. The song gives us some clues as to the
hostility of Penninah. 1) Enemies (plural) (1
st Sam. 2:1) indicates that
Penninah and others (her children, perhaps)
teamed up in their provocation of Hannah.
2) The provocation was prideful boasting
(1st Sam. 2:3).
3) Penninah had temporal-life abundance, but
spiritual-life misery (1st Sam. 2:5).
1 The date of the weaning is difficult to specify and may
have varied with the mother. However, according to 2
Macc 7:27, Josephus (Ant 2.230), and Mesopotamian and
Egyptian traditions (ANET, 420), it was generally
celebrated when the child was three years old (Pfeiffer
1972). THE ANCHOR BIBLE DICTIONARY
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 8 -
b. The song is a remarkable expression of
God’s Sovereignty, Righteousness and
Justice.
c. The song prophetically looks forward to
the eternal judgment of the wicked, and
the eternal exaltation of the Anointed
King (1st Sam. 2:9,10).
2. The sons of Eli were progressing in their evil.
a. They perverted the Levitical sacrifices
(1st Sam. 2:12-17).
b. They engaged in sexual misconduct
(1st Sam. 2:22-25).
c. The Lord hardened their hearts, as He
designated them for the Sin Unto Death
(1st Sam. 2:25; cf. Josh. 11:20).
3. Samuel was progressing in righteousness.
a. He worshiped the Lord (1st Sam. 1:28),
ministered to the Lord (1st Sam. 2:11,18; 3:1),
and was called by the Lord
(1st Sam. 3:4,6,8,10).
b. He grew before the Lord (1st Sam. 2:21), in
stature and favor before the Lord and with
men (1st Sam. 2:26).
4. Elkanah & Hannah visited their son each year
when they came to the tabernacle annually
(1st Sam. 2:18,19).
5. Eli’s blessing upon Elkanah & Hannah
moved the Lord to provide five additional
children for them (1st Sam. 2:20,21).
6. An anonymous prophet delivered a message
of judgment to Eli concerning his house
(1st Sam. 2:27-36).
a. The message is a message of God’s grace
despised by man (1st Sam. 2:27-29).
b. The judgment upon the house of Eli is the
removal of that Aaronic line (the line of
Eli) from priestly service (1st Sam. 2:30-33).
c. God’s previous promise to Phinehas, son
of Eleazar, son of Aaron is not
invalidated—only the branch of Eli is
going to be disciplined (1st Sam. 2:30;
Num. 25:10-13).
d. The short-term sign for this long-term
prophecy will be the death of Eli’s two
sons on the same day (1st Sam. 2:34).
e. A promise is then given of a coming
faithful priest (1st Sam. 2:35).
1) The human fulfillment of this promise will be
realized through faithful Zadok, and the
dismissal of Abiathar (1st Kgs. 2:27).
2) The Divine fulfillment of this promise will be
realiazed in the Lord Jesus Christ as the
Priest-King (Ps. 110:4; Heb. 5:6).
1 Samuel 3
1. The Lord called the boy Samuel to prophetic
office, and confirmed his previous prophecy
to Eli (1st Sam. 3:1-18).
2. Israel’s apostasy was resulting in a spiritual
famine within the land (1st Sam. 3:1b;
Amos 8:11,12).
3. The Lord called Samuel three times with
preliminary callings that the young man had
no capacity to understand (1st Sam. 3:4,6,7,8).
4. The old man, Eli, recognized Samuel’s call,
and provided the young man with instruction
for the recognition and acceptance of his
calling (1st Sam. 3:8b,9).
5. Having received the old man’s guidance,
Samuel was then prepared for the Lord’s
plenary call to the ministry (1st Sam. 3:10).
6. Samuel’s first prophetic message was not a
pleasant message to deliver (1st Sam. 3:11-15).
7. Once again, it is old-man Eli, who
encourages young-man Samuel in the faithful
pursuit of the ministry (1st Sam. 3:16-18).
8. Samuel is then publicly recognized as a
national prophet to Israel, and established in
the Levitical/priesthood milieu of Shiloh
(1st Sam. 3:19-21).
a. Samuel is a seer (1st Sam. 9:18,19;
1st Chr. 9:22; 26:28; 29:29), or prophet
(1st Sam. 3:20; 19:20,24; 2
nd Chr. 35:18).
b. Samuel is also a Judge (1st Sam. 7:6,15).
c. We can rightly consider him the last of
the judges (Acts 13:20), and the first of the
prophets (Acts 3:24).
1 Samuel 4
1. The placement of Samuel in ministry, and the
provision of accurate Bible teaching, broke
the pattern of Judges.
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 9 -
a. In Judges, Israel had to come to a terrible
oppression before they would cry out to
the Lord for a deliverer.
b. With Samuel, the Lord is providing their
prophetic judge prior to the Philistine
oppression of 1st Sam. 4.
2. When Israel was defeated by the Philistines,
they assumed it was because they had failed
to take the Ark of the Covenant with them
into battle (1st Sam. 4:2-4).
3. The Philistines reaction to the Ark in the
camp (1st Sam. 4:5-11).
a. They initially responded in fear, because
of their memory of Egypt’s humiliation.
b. They decided to die fighting, rather than
submit to Hebrew slavery (imitation of
the Amorites rather than imitation of the
Gibeonites) (1st Sam. 4:9).
c. To their surprise, the Philistines were
totally victorious (1st Sam. 4:10,11).
4. The report of the battle confirms to Eli the
prophecy of the Lord regarding Eli’s house
(1st Sam. 4:12-18; cp. 2:34).
5. Eli’s Judgship, like Samson’s, ends in failure,
with his death (1st Sam. 4:18; Jdg. 16:30,31).
6. The birth of Ichabod signifies the departure
of the glory of the Lord, which will not return
until Solomon dedicates the temple
(1st Sam. 4:19-22; 1
st Kgs. 8:10,11).
1 Samuel 5
1. The Lord will discipline His nation through
the departure of His glory, but He will not
allow for His name to be defiled
(1st Sam. 5:1-12).
2. Placing the Ark of the Covenant in a pagan
temple along-side pagan idols is an evil insult
to the glory of the Lord (1st Sam. 5:2).
3. Placing the Lord Jesus Christ along-side
pagan religious leaders, such as Mohammed,
Buddha, Confucius, etc., is just as evil.
4. The idol of Dagon was forced to fall on its
face, even as every knee will bend, and every
tongue will confess that Jesus Christ is Lord
(1st Sam. 5:3; Isa. 45:23).
5. On the second morning, the damage to Dagon
was even worse (1st Sam. 5:4).
6. God struck the Philistines with plagues as a
consequence to their possession of His mercy
seat (1st Sam. 5:6-12).
1 Samuel 6
1. The Philistines consulted their pagan priests
and occult diviners for help in ending the
plagues on their land (1st Sam. 6:1,2).
2. Their advice was to return the Ark with a
guilt-offering ransom as penance for their
offense (1st Sam. 6:3ff.).
Votive or thank offerings were commonly made by the
heathen in prayer for, or gratitude after, deliverance
from lingering or dangerous disorders, in the form of
metallic (generally silver) models or images of the
diseased parts of the body. This is common still in
Roman Catholic countries, as well as in the temples of
the Hindus and other modern heathen.2
3. Just in case they’re wrong, the pagan priests
and occult diviners recommend a course of
action which might save them all the gold
they didn’t really want to lose (1st Sam. 6:7-9).
4. By God’s Sovereign direction, the cows
transported the Ark directly back to Israelite
territory (1st Sam. 6:10-12).
5. The inhabitants of Beth-shemesh rejoiced and
worshiped God because of the Ark’s return
(1st Sam. 6:13-16).
6. Some of the Beth-shemesh inhabitants,
however, looked inside the Ark, and a great
Divine judgment was inflicted upon them
(1st Sam. 6:19,20).
7. Just like the Philistines, the Jews of Beth-
shemesh decided the answer was to get the
Ark out of their town (1st Sam. 6:21).
1 Samuel 7
1. Abinidab became the host for the Ark in
Kiriath-jearim, and his son Eleazar became
the caretaker for it (1st Sam. 7:1,2).
2. Samuel preached a message of repentance, as
a condition for the Lord’s deliverance of
2Jamieson, R., Fausset, A. R., & Brown, D. (1997). A
commentary, critical and explanatory, on the Old and New
Testaments. On spine: Critical and explanatory
commentary. (1 Sa 6:4). Oak Harbor, WA: Logos Research
Systems, Inc.
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 10 -
Israel from the hand of the Philistines
(1st Sam. 7:3,4).
3. Israel responds to Samuel’s message, and
partakes in a national confession at Mizpah
(1st Sam. 7:5,6).
4. As the Philistines approached, Israel placed
their confidence in the prayers of Samuel on
their behalf (1st Sam. 7:7,8).
5. The Lord fought on behalf of Israel, and
delivered them through the agency of Samuel
(1st Sam. 7:9-11).
6. Following the battle, Samuel established a
memorial at Ebenezer (stone of help), and
reclaimed the Israelite cities the Philistines
had conquered (1st Sam. 7:12-14).
7. A summary of Samuel’s ministry is then
given to close the chapter (1st Sam. 7:15-17).
1 Samuel 8
1. Samuel had the second greatest ministry of
any Jewish prophet (Jer. 15:1), but a terrible
family life (1st Sam. 8:1-3).
2. The elders of Israel anticipated Samuel’s
death, and requested a king “like all the
nations” (1st Sam. 8:4-9).
a. They rightly anticipated that Joel and
Abijah would not judge them properly.
b. They wanted a man to look to, rather than
the Lord to obey (1st Sam. 8:7).
c. Samuel is displeased by their request
because he is like-minded with the Lord.
3. The Lord gave Samuel a prophetic word to
warn Israel against making their spiritual
mistake (1st Sam. 8:10-18).
4. The Law of Moses had previously provided
information for this circumstance
(Deut. 17:14-20).
5. The people agree to all the terms of a human
king (1st Sam. 8:19,20).
6. Samuel conveys their consent to the Lord,
and the Lord provided instructions for
Samuel to appoint a king (1st Sam. 8:21,22).
1 Samuel 9
1. Chapter nine begins with a description of a
special Benjamite—Kish the son of Abiel.
a. Like Gideon, & Samson, Kish was a
mighty man of valor (1st Sam. 9:1).
See comments on Josh. 6 for .גבורחיל
this description.
b. He had a number of servants & donkeys
(1st Sam. 9:3).
c. His family is described as the least of all
the families of Benjamin (1st Sam. 9:21), but
that may simply be modesty on Saul’s
part.
2. Saul, the son of Kish, is then introduced.
a. Choice. בחור bachuwr #970: young man
(choice, in the prime of manhood, Deut. 32:25;
Jdg. 14:10; Ruth 3:10; Ecc. 11:9; Isa. 62:5;
Jer. 15:8).
b. Handsome. טוב towb #2896: good, pleasant,
beautiful.
c. Tall. גבה gaboah
#1364: high, exalted, proud,
tall (Gen. 7:19; Job 41:26; 1st Sam. 16:7).
3. God the Father Sovereignly utilized lost
donkeys to bring about Saul’s introduction to
Samuel (1st Sam. 9:3-27).
a. Saul and the servant spent three days
unsuccessfully looking for the lost
donkeys (1st Sam. 9:3-5,20).
b. The servant suggests that they can inquire
of the man of God (seer, prophet)
(1st Sam. 9:6).
c. Saul is hesitant to do so, as he does not
have an appropriate grace gift for the
prophet (1st Sam. 9:7-10).
d. An interesting glimpse of Israel’s
worship, minus tabernacle, and minus
Ark of the Covenant is then recorded
(1st Sam. 9:11-14).
e. The Lord prepared Samuel to receive and
anoint Saul (1st Sam. 9:15-21).
1) Samuel was in the right place at the right time
as He obeyed the Lord’s instructions
(1st Sam. 9:15-17).
2) Samuel prepared a feast with about 30 other
guests (1st Sam. 9:19,22-24). Perhaps these
other guests were the students of Samuel’s
prophetic school (1st Sam. 10:5,10).
f. As Saul & his servant depart in the
morning, Samuel pulls Saul off to the side
for a private conversation (1st Sam. 9:25-27).
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 11 -
1 Samuel 10
1. Samuel privately anoints Saul as the King of
Israel (1st Sam. 10:1). This will be followed by
public acclaim (1st Sam. 10:24).
2. Samuel then provides Saul with detailed
prophetic instructions for the remainder of the
week (1st Sam. 10:2-8).
a. Saul becomes one of the rare Old
Testament believers who experiences the
filling of the Holy Spirit (1st Sam. 10:6).
b. Saul becomes a “changed man” by virtue
of the grace blessings the Father bestowed
upon him (1st Sam. 10:6,9).
3. Saul is pleased to talk to his father about
temporal life, but not spiritual life
(1st Sam. 10:14-16).
4. Samuel calls another solemn assembly in
Mizpah for the purpose of publicly
proclaiming their new king (1st Sam. 10:17-27).
a. Lots were drawn for each tribe, family,
and man (1st Sam. 10:20,21).
b. Meanwhile, Saul had time to hide
himself! (1st Sam. 10:22).
c. When he was brought forward, many of
the assembled people were impressed by
Saul’s physical appearance
(1st Sam. 10:23,24).
d. Samuel recorded “The Ordinances of the
Kingdom” (1st Sam. 8:10-18), and placed it
before the Lord (1st Sam. 10:25a).
e. The assembly is then dismissed
(1st Sam. 10:25b).
1) The Lord laid it on some men’s hearts to
follow Saul (1st Sam. 10:26).
2) Others despised Saul, and refused to offer any
tribute offerings (1st Sam. 10:27).
1 Samuel 11
1. Saul’s first test as king is to deal with an
Ammonite invasion.
a. Nahash (נחש nachash #5176: serpent)
immediately challenged the new Hebrew
king.
b. Jabesh-gilead is willing to surrender, until
the terms are spelled out (1st Sam. 11:1,2).
2. Jabesh-gilead sends messengers to King Saul,
requesting his deliverance of them
(1st Sam. 11:3-5).
3. Saul was filled with the Holy Spirit
(mightily), and brought about a great victory
over the Ammonites (1st Sam. 11:6-11).
4. Following the victory, some people wanted to
execute the doubters from chapter 10
(1st Sam. 11:12,13).
5. Israel conducted a second installation
ceremony for King Saul (1st Sam. 11:14,15).
1 Samuel 12
1. Samuel delivers a public message to Israel,
transitioning the nation from the Era of
Judges to the Era of Kings.
2. Samuel calls upon Israel to bear witness to
his ministry of integrity (1st Sam. 12:1-5).
a. This is going to be a total contrast with
the treatment Israel will receive from their
kings (1st Sam. 8:10-18).
b. Samuel reminds Israel that the
faithfulness of Moses, Aaron, and the
Judges has been a reflection of the Lord’s
faithfulness towards Israel
(1st Sam. 12:6-11).
3. Samuel admonishes Israel to understand that
they are still accountable to live in obedience
to the Law, even though they are now living
in the Era of Kings (1st Sam. 12:12-15).
4. Samuel emphasizes his point with a
demonstration of Divine power
(1st Sam. 12:16-18).
5. The people of Israel understood that their
request for a king was sinful (1st Sam. 12:19).
6. Samuel reiterated the need for Israel to
humble themselves, and obey the Lord
(1st Sam. 12:20-25).
1 Samuel 13
1. King Saul’s second test of leadership was a
series of wars against the Philistines.
a. King Saul divided the standing army of
Israel into two divisions. 1) Saul commanded the 2,000 man division.
2) His firstborn son, Jonathan, commanded the
1,000 man division.
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 12 -
b. Jonathan wins a victory over the
Philistines at Geba, but Saul took the
credit (1st Sam. 13:3,4).
2. The Philistines fielded an army 12x larger
than the total Hebrew force, which caused
Israel to hide themselves in fear
(1st Sam. 13:5-7).
3. Saul was supposed to wait for seven days, for
Samuel to appear at Gilgal (1st Sam. 10:8), but
Saul grew impatient of waiting, and offered
the sacrifices himself (1st Sam. 13:8,9).
a. The moment he finished the sacrifices,
Samuel arrives on the scene
(1st Sam. 13:10).
b. Saul made pitiful excuses for his
disobedience (1st Sam. 13:11,12).
1) The disobedience was in not waiting for
Samuel as instructed.
2) The disobedience was not the offering of
sacrifices per se.
a) As an anointed King and Judge of Israel,
Saul had sacrificial privileges.
b) In the next administration, David will be
observed to offer sacrifices as the
Anointed King of Israel.
c. Samuel rebuked Saul for his disobedience
(1st Sam. 13:13,14).
1) In the permissive will of God, there was a
potential for the house of Saul to have a
perpetual leadership function within Israel.
2) However, due to the disobedience of Saul,
that particular permissive will potential will
not be realized.
3) God promises to select a King “after His own
heart.”
d. Samuel departed from Saul, and Saul was
left with a meager force of 600 men (1st
Sam. 13:15).
4. The oppression of the Philistines continued,
with King Saul helpless to do anything about
it (1st Sam. 13:16-23).
1 Samuel 14
1. Jonathan grew tired of his father’s hide-in-
the-caves solution to the Philistine occupation
of Israel.
2. Jonathan and his armor bearer left the
Hebrew forces to scout out the Philistine
positions (1st Sam. 14:1-10).
a. He understood that two men against
36,000 Philistines was just as good as 600
men against 36,000 Philistines, as far as
the Lord was concerned (1st Sam. 14:6).
b. His walk of faith with the Lord was an
example, and encouragement, for his
armor bearer (1st Sam. 14:7).
c. Jonathan looks to the Lord to arrange for
the circumstances, and leaves it in the
Lord’s hands to reveal His will
(1st Sam. 14:8-12).
d. Jonathan and his armor bearer killed
about 20 Philistines in the initial
encounter.
e. The Lord started the earth quaking, and
the Philistines quaking in their heart.
3. Saul observed the panicking Philistines, and
came to some assumptions.
a. Some of his forces were behind it. This
assumption was confirmed as the
accountability report confirmed the
absence of Jonathan and his armor bearer.
b. The Ark of the Covenant would help
them in battle against the Philistines.
This assumption is not confirmed, as the
Ark had previously been captured by the
Philistines.
c. The priestly descendant of Eli would help
Saul determine the will of God. This
assumption is also not confirmed, as God
has previously pronounced judgment
upon the house of Eli.
4. In the pursuit of the Philistines, the
previously scattered Israelites joined in the
battle (1st Sam. 14:20-23).
5. Saul issues a stupid, selfish command: no
eating until the day’s fighting is over
(1st Sam. 14:24-26).
a. Joshua, in observing a fleeing foe,
commanded the sun to stand still so the
Lord could be glorified all the more
(Josh. 10:12).
b. Saul, in observing a fleeing foe,
commanded his soldiers to not eat so Saul
could be glorified all the more.
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 13 -
c. Jonathan had not received the message
concerning food deprivation, and so he
ate freely while in the field
(1st Sam. 14:27-30).
d. The people who failed to eat during the
day were so starved, they ate the oxen and
the calves raw (1st Sam. 14:31-34).
6. Saul builds an altar, and inquires of the Lord,
but gets no answer (1st Sam. 14:35-37).
a. This will become characteristic of the rest
of Saul’s life (1st Sam. 28:6).
b. Saul assumes that his lack of answer is
because of somebody else’s failure
(1st Sam. 14:38-40).
1) The Lord uses the lot to identify Jonathan (in
Saul’s eyes) as the guilty party
(1st Sam. 14:41,42).
2) Jonathan speaks the truth in love, and the
Lord delivers him from his father’s hand
(1st Sam. 14:43-46).
7. The chapter concludes with a summary
description of Saul’s reign (1st Sam. 14:47-52).
1 Samuel 15
1. Chapter 15 marks another failure of Saul’s,
and Samuel’s final message to the
reversionist king.
2. Samuel commissions Saul for the Lord’s
work-assignment against the Amalekites
(1st Sam. 15:1-3; Ex. 17:8-16).
3. Saul defeated the Amalekites, but disobeyed
the command of the Lord (1st Sam. 15:4-9).
4. Saul’s disobedience became a test of
Samuel’s faith, in his personal intercessory
prayer ministry before the Lord
(1st Sam. 15:10,11).
5. When Saul sees Samuel, he boasts of his
success in the Lord’s work (1st Sam. 15:12,13).
a. Samuel’s sarcastic response exposed Saul
for the liar he was (1st Sam. 15:14).
b. Saul is then left making lame excuses for
his disobedience (1st Sam. 15:15-23).
6. Samuel’s message reveals a seminal truth for
all of Scripture—the real issue is not the
external ritual, but the internal humble
obedience (1st Sam. 15:22,23; cf. Hos. 6:6;
Matt. 9:13; 12:7).
7. Saul confesses his sin, but continues to blame
others for his downfall (1st Sam. 15:24-31).
8. Samuel utters another prophetic word
concerning Saul’s replacement—a better man
than Saul (1st Sam. 15:28).
9. Samuel personally administered the Lord’s
Divine discipline upon Agag (1st Sam. 15:32,33).
10. This was the last time Samuel would ever
“see” (visit) Saul until after his death
(1st Sam. 15:35; cf. 1
st Sam. 19:24; 28:15-19).
1 Samuel 16
1. The Lord arranges for David’s private
anointing (1st Sam. 16:1-13), much as He
arranged for Saul’s private anointing
(1st Sam. 10:1).
2. Samuel’s arrival at Bethlehem prompted a
degree of fear (1st Sam. 16:4).
charad חרד#2729: to tremble, be terrified.
a. The elders of Bethlehem asked, “Do you
come in peace?”
b. Samuel was renowned as the prophetic
judge, and agent of the Lord’s
dismemberment (1st Sam. 15:32,33; Hos. 6:5).
c. The Lord Jesus Christ prompted a similar
response (Lk. 5:8; 8:37).
3. Samuel proclaims a sacrifice, and invites all
of Bethlehem to participate (1st Sam. 16:5).
4. Samuel carefully observes the arrival of Jesse
and his sons (1st Sam. 16:6-11).
a. Samuel is impressed by Eliab’s stature
and appearance (1st Sam. 16:6,7).
b. The Lord admonishes Samuel to not be
misled by the outer appearance
(1st Sam. 16:7).
c. Six additional sons pass by Samuel, and
one-by-one the Lord informs Samuel that
His selection has not yet appeared
(1st Sam. 16:8-10).
d. Samuel concludes that there must yet be a
son remaining, and calls for his
immediate appearance (1st Sam. 16:11).
5. The description of David (1st Sam. 16:11,12).
a. The youngest.
b. A shepherd.
c. Ruddy.
One Year Through the Bible
Week 13: March 24th
through 30th
Austin Bible Church Pastor Bob Bolender - 14 -
d. Beautiful eyes.
e. Handsome appearance.
f. After God’s own heart.
6. The Lord positively identified His anointed
one, as He did for Saul (1st Sam. 9:17), and as
He will do again for John the Baptist at the
Jordan river (1st Sam. 16:12; Matt. 3:16,17;
John 1:32,33).
7. The result of this anointing is the indwelling
of God the Holy Spirit (1st Sam. 16:13b).
a. This indwelling was powerful. צלח tsalach
#6743: to rush, break forth. This expression
was also used of Samson (Jdg. 14:6,19;
15:14), & King Saul (1st Sam. 10:6,10; 11:6).
An evil spirit will also come upon Saul
mightily (1st Sam. 18:10).
b. This indwelling was life-long. This was
very unusual for an OT saint.
8. After the anointing, the Lord arranged for
David to obtain some experience in the
King’s court (1st Sam. 16:14-23).
a. King Saul’s indwelling of the Holy Spirit
is revoked (1st Sam. 16:14).
b. In place of the Holy Spirit, an evil spirit is
sent to terrorize King Saul
(1st Sam. 16:14,15).
1) There are innumerable demons, evil spirits,
and fallen angels eager to function within
God’s permissive will, and anxious to afflict
believers (1st Kgs. 22:19-23).
2) Satan was eager to function within God’s
permissive will, and afflict Job (Job 1:11,12;
2:5-7). 3) Paul’s thorn in the flesh is also a Satanic
messenger (2nd
Cor. 12:7). ἄγγελος σατανᾶ angelos satana.
c. Saul’s servants suggest that soothing
music would ease the king’s demonic
terror (1st Sam. 16:15-17).
1) They don’t suggest Saul humble himself
before Samuel.
2) They suggest a pagan method for calming the
mind.
d. The servant’s description of David
(1st Sam. 16:18).
1) A skillful musician.
2) A mighty man of valor.
.(gibbowr chayil גבורחיל)
3) A warrior.
4) Prudent in speech.
5) A handsome (well-formed) man.
6) The Lord is with him.
e. David’s youthful service to Saul was a
time of blessing for both men
(1st Sam. 16:21-23).
Note:
This material is provided on a grace basis, free of
charge. It may not be sold in any form or for any
reason. Neither Austin Bible Church, nor Pastor
Bob are profiting from these study guides. They
are intended strictly as an assistance to the verse-
by-verse isogogical, categorical, and exegetical
Bible teaching ministry of Austin Bible Church.
Sources:
The Bible reading schedule is from a long-
forgotten, and uncertain source.
Chapter Titles are from The Categorical
Notebook, Vol. 3 / Ralph G. Braun—Brookings,
OR: Berean Fundamental Church, 1974.
Book Charts are from Talk thru the Bible
[computer file] / Bruce Wilkinson and Kenneth
Boa.—electronic ed.—Nashville : Thomas
Nelson, 1997, c1983.
Scripture Citations come from the New American
Standard Bible : 1995 update [computer file] /
The Lockman Foundation.—LaHabra, CA : The
Lockman Foundation, c 1995.
Hebrew and Greek vocabulary words, and
Strongs Exhaustive Concordance numbers are
from the Libronix Digital Library System 2.1 /
Logos Research Systems.